I am the essence of overconfidence! I am speculation, adventure; the spirit of pursuit; the stag howling for its winsome yet anonymous mate. I am the love call of evolution; the perfume and color of the flowers as they offer their pollen to the gentle buzz of the bees.
I am sex itself, gentlemen. I am life. I am appetite!

Wednesday, November 23, 2005

BhagavadGunaDarpana - Vishnu Sahasranama

Vishnu Sahasranama stotra is composed by Veda Vyasa and occurs during the Anusasana Parvan (Section 149, verses 14 to 120) phase of the Mahabharatha. While the Srimad Bhagavad Gita signals the beginning of the Kurukshetra war, Sahasranama stotra marks the end of the war. The stotra begins when Bheeshma Pitamaha lies on the bed of arrows waiting for his time to depart. Yudhishtira approaches Bheeshma and asks him six questions, which any person, who seeks to know the true meaning of God, would ask. Instead of propounding his own theory on what he thinks about God and the means to attain god, Yudhishtira wisely asks the knowledgable Bheeshma. The whole Sahasranama Stotra from beginning to end is a conversation between Yudhishtira, Bheeshma and the narration of the conversation by Sanjaya to Dhirthirashtra (with some quotes from Arjuna and Krishna)

Among the 40 odd commentaries on the Anusasana Parvan, Sankara's is the first. Incidentally this is also Sankara's first ever commentary (under Govind Acharya's tutelage). While Sankara provides the advaitic stand point, Parasara Bhatta, a disciple of Ramanuja provides the Vishitadvaitha stand point with heavy counter arguments against the initial theory. Parasara's work is called BhagavadGunaDarpana. Sri Satyasandha Yatiswara provides the Dvaita commentary for the same episode. This post is my understanding of the scripture after reading the analysis of Vishnu Sahasranama Bhashya of Parasara Bhatta by Dr. S Padmanabhan in his doctoral thesis on Parasara Bhatta and his contribution to Vishishtadvaitha. Dr.Padmanabhan belongs to the Department of Sanskrit, University of Madras. BhagavadGunaDarpana is Parasara's life's work. Apart from this Parasara Bhatta is reputed to have written 5 master pieces on various aspects of God. This post focuses mainly on his Vishnu Sahasranama bhashya (commentary). While Sankara's work came about in the 6/7th century, it is difficult to place Parasara's works. Dr. Padmanabhan places it approximately after Ramanuja's passing away(1137) in the 12th century. Anyway moving on to the actualy commentary....

1) The first question without specifying any deity asks "Who(kim) is the supreme(ekam) deity(daivatam) in the world" ?2) The second question talks about the supreme value/abode (parayaanam) for a man to pursue.3) Parasara believes the third question asks for the easy means to acheive the highest goal. ( Whom should I praise (sthuvanthan)?)4) The fourth question asks for the more difficult means to acheive the same goal. (Whom should I worship (archantaah)?)5) The fifth question is - What is the highest heaven/fullest conception of an ideal endeavour/virtue for a man to pursue?6) What is the proper japa and whom should it be directed at to release us from material bondage (bandanaath)?

Bheeshma Picks up the last question of Yudhishtira and says "according to me - he who praises the Lord with the 1000 names is above all others. The answer to the second question is given next - The object of worship is Purushottama (Krishna) - the highest being who can be approached through meditation, praise and adoration. While commenting on this answer, Parasara is the only commentator to talk about "anuraga" (pure love) to attain god. Bheeshma then answers the 5th question saying " in my considered view worshipping Lord Vishnu is the highest virtue for a man to pursue". Here Parasara brings out the meaning Bhaktiyoga by using quotations from other older works. Bheeshma then answers the other two questions saying that - attaining Lord Vishnu, the Brahman (word, unrelated to the caste - brahmins) of the Upanishads is the highest goal in life. The nature of Vishnu is explained by Bheeshma in brief as the sole cause of creation, maintenance and destruction of the universe. Bheeshma then re-iterates that the repitition of these 1000 names of the deity purifies one from all sins and removes sorrow.

Parasara seems to be an expert in etymology and seems to be capable of providing (while not actually doing so) 4 -5 meanings for each of the 1000 names. He also seems to have explained wonderfully what Bheeshma calls gaunani (derived from qualities and actions of the Lord) and vikhyatani (well known). It is important to note that any commentary on the prasthana-traya (Vedas, Upanishads and the Gita) and related works like the Sahasranama are always means to an end. Every commentator finds a pattern in these texts that supports his hypothesis of what/who god is and means of reaching god. The hypothesis that has least number of contradictions or vedic violations is an accepted hypothesis. Apart from providing the commentary, Parasara spends a lot of time arguing against the advaitic viewpoints on nirguna and saguna Brahman. He argues extensively that chanting the 1000 names could be a "higher" means to attain god and not necessarily a "lower" means to attain god. He lists the flaws on removal of avidhya that he notes while quoting evidences form various puranas. I am a fan of analogies and Parasara's use of spider and the web to explain material/effective cause & effect was very interesting (the Lord(spider) is the cause and we(web) is the effect. The web later dissolves by the spider's own saliva). His insistence on there being only one material and effective cause makes sense but at the same time difficult to follow. Most of the thesis (which has been released as a book by the Vishitadvaitha research center) is tough to follow. The English is complex ( I mean really complex when they start talking about sentinent and non-sentinent entities) and refers to many concepts in the Gita that were beyond me. While a basic introduction to bhakti yoga, the vedantha concepts would help to understand this book, it does not help all the way.

I am still very naescent on Vedanthic readings. However, from reading an English transalation of Githartha Sangraha (where Yamuna Muni introduces Vishitadvaitha for the first time) and an analysis of Parasara Bhatta's works - it seems to me that man began his quest for God from the days of Yudhishtira. Sankara, Ramanuja, Desika and Madhvachariyar have proposed theories, which I feel are much similar to the scientific theories on gravity, relativity, atomic model etc. Each person proposes a theory and the next generation constantly refines, corrects and develops on that (its just my feeling. I know that many needn't share this).

Note: From talking to various people on this issue and referring to various sources on Sahasranama, it appears that there are actually 1031 names and not 1000. The additional words are considered by experts to be adjectives for the respective nouns and not nouns themselves. Veda Vyasa uses masculine names to describe Lord.Vishnu, feminine names to indicate Vishnu's power and capabilities, and gender neutral terms are used to describe vedic attributes. Approximately 90 names are repeated with a couple of names occuring at least four times.

Disclaimer: I am a learner trying to keep a few baby steps into this vast domain. If there are elders/more knowledgable people reading this and find this post incorrect, please excuse me. I am trying to learn and crystallize my understanding by writing blogs on it. This way I not only disperse info but also understand it better in the process.

45 comments:

Why is Dhridhrashtra's narrator Yudhishtira? Mahabharath on tv said Dhridhrashtra's minister was his narrator during the war. Is this another period we are talking about?

[Just for fun:And of course there is this silly question: If Yudhishtir is talking to Bhishma, how come he is narrating to Dhridhrashtra too?;) I guess its like Krishna showing the universe in his mouth leaving us wondering about where then are his mom and himself standing ;)]

I guess i dont need a disclaimer. My comment says volumes about how little i know in this subject :)

Hawkeye, I thought I was a lone species who is interested in reading Upanishads and the Puranas, etc if I get time. Glad to have found your interest and good to read this stuff from you. Keep them coming.

Very nice post. Your post cleared some cobwebs in my head! Can you tell me where I can get the book "Vishnu Sahasranama Bhashya of Parasara Bhatta by Dr. S Padmanabhan". With all the Vedantic readings, if you don't find the right book, you end up with more cobwebs in your head than you started with. That is my experience.:-) A request - your views on visishtadvaita siddhanta??

Sanjaya is the one who is talking to King Dhritharashtra. He was able to witness every incident on the battlefield,including the Gitopedesha, as and when they happened. He could do that being empowered by a blessing endowed on him by his Guru, Sri Vyasa. For proof: Bhagavad Gita verses 18.74-18.78

Mahabharata on TV is just that. Don't take everything in it as factual.

@Hawkeye:

I couldn't understand if the post was supposed to start a discussion on something or not... would be better if you clarified that.

I read your post in a more detailed fashion and I saw you made some references to Parasara being good at etymology. So I thought I might add this too...

One of the reasons why there seems to be so much confusion in interpreting the vedic scriptures is because sanskrit words have the quality of multiple meanings depending on context and the user. A more extreme example would be the verse which starts with the word "Atmarama" in Bhagavatam. It has been recorded that it was given 64 unique explanations by Sri Chaitanya.

"Parasara is the only commentator to talk about "anuraga" (pure love) to attain god."

If my knowledge serves me right, I would not say that he was the 'only' one to put forth that method.

right now i know only 1 thing.God , to me appears now , as an abstract concept we have built around us to protect ourselves from others as you referred earlier in one of your posts....... emotional ventilation...remember ?????

Becoz when i asked death i never got it. so i dont think god exists. if he exists i shall get death ASAP. and after my death my soul will accept that god actually exists and my soul will be very happy......

u r telling me that all the managers cannot practise managemenet because they are not qualified MBA's or they have not read all the management books b4 to actually do management. then atleast 80% of the managers in our area dont deserve to be managers.

@Uknowme: You DO NOT become an accomplished doctor, engineer or manager just by reading books or speculating your way through it. You need to go through a proper teacher in a proper institution and only after so many years of practise and trials, can you call yourself a good established professional. What amazes me is how people can do that without a single question, but when it comes to the aspect of spirituality, they somehow assume themselves to be in divine illumination, capable of understanding something that is trillions more complex than the most complex scientific theorem.

What you have stated is a mere speculation, devoid of any basis, though you are surely entitled to having your opinion.

i never read text books except before exams :-) ...that too i did it as a burden because i have to clear exams....and i did them in distinction...unfortunately

r spirituality for me is --->

1. Try to See God in each and every human being2. Control your anger as much as possible.3. No Matter what always take the stand of good.4. Forgive others as much as you can.... not to an extent of killing another human being...

then lord himself has taken an avatar to kill those who kill others.

Answer me one simple question...I am not diverting but.... sonmewaht related to making a living...

How many people on earth today dont show thier anger on beggars who are also another living beings likes us

...or even for that matter who do wrong ....

many times i heard the word bastard being spelled out by people ... who talk about vishistadvaitha and other upanishads..... do u support these people... ???

How many people live their life by their hearts ?

How many people have true intentions when they do things.

I dont mean to support mother teressa or for that matter i am not asking for social service ..

be pure... as much as you can.. and let the spirituality lead you from your pureness of purpose than from the cunningness and murkiness in each and every action that people who are in the mask of goodness do or speak.

I do understand this is impossible.Most of the times we compromise. We have to ... no choice... . otherwise we cannot survive....

then comes this concept called as god.. and emotional ventilation... to protect from others our bad actions.... where as we dont know that our pureness is in itself the first step towards the spirituality.

I am just 26. may be i am wrong here. i am not as learned as many of the people who read or write this blog. but this is the essence of all the upanishads and vedas had to teach may be.... i dont know... but this is what i believe and this is what i learnt practically....

Age has nothing to do with maturity. I am only 24, if it would be of any help in reassuring you.

Let me try to answer you briefly.

a) The 4 pointers you have mentioned... every single one of them are explained in detail in our vedas. But they are all explained from with one focus point, which you have decided is a concept. To my knowledge, the essence of the vedas and upanishads reveal something much more complex than just a concept.

b) Regarding the begging thing... I agree. Most of the people simply ignore or get angry with beggars. But how many of those are genuinely helpless? Do you really believe giving them a rupee or so will be helpful? I started giving them food instead. (some threw it away right in front of me, shouting obscenities. Those are not genuine beggars, IMO.)

c) You ask the question "how many people..." a couple of times. How does it matter? This question arises, in my opinion, from preconceptions. You have decided by your experiences that these things define a spiritual person... like not saying the word "bastard" and such. I do not condone saying such things, but people are not perfect. You cannot judge them by just one word of theirs.

d) Compromise must be done. Very true. But only on the details, not on the principle. And THAT is very hard to do without proper guidance.

e) You say " i dont know... but this is what i believe and this is what i learnt practically....". Well, the least you can do is be open minded and see if what I have said makes sense.

Bastard insults a woman. ( the other persons mother )and a woman according to all these vedas , puranas and itihasas has been described as "shakthi swarupini" .... ( shakthi's incarnation )( does one needs to read all these things to understand this )

this is just an example. we use many words which insults woman each and every day. does insulting woman on one hand whom we treat as shakthi swarupini ... and spelling out the knowledge of vedas and itihasas go hand in hand.

Why do i need to still go deep and understand the complexities involved in vedas and itihasas when people ignore such a small thing in their day to day life.

i do understand we need to be open minded..... but i believe when talking about vedas and itihasas and the knowledge that we gain from them we need to be very careful to follow the basics taught in them.

Leave aside the complexities ... of vedas. dont u think women can be treated as next thing to god. they are the origin for each and every one of us. without them there is no further life at all. may be the man is reason for the life , but a woman bears it all the way 9 months experiencing the pains which are hard to bear even for a single day.

If not they be treated as god , cant we stop referring them in an insulting manner. if this can be done , i believe it goes a long and better way than reading all those things.

btw do u think u r being open minded. no , not at all. if u r really open minded and would have thought about this atleast once , u will never support the word that i mentioned above and the words that insult woman.

dont get an impression that i am a female chauvinist.i am a man and this is one of the contradictory things that i observed in our day to day life which people know , but has never given a thought.

if u still disagree with me ... i think u r being more bookish and theoritical than applying the basic knowledge that everyone knows in your day to day life...and who in my opinion are a kind of person who unless u understand each and every word of brilliant tutorials material for IAS , u cannot be successful in IAS :-)

"Why do I need to still go deep and understand the complexities involved in vedas and itihasas when people ignore such a small thing in their day to day life."

This is like saying "Why would I go and study engineering or medicine in detail when so many people are not using the Internet?"

"dont u think women can be treated as next thing to god. they are the origin for each and every one of us."

Going by your own idea, wouldn't that simply make it another venue for emotional ventilation? What good does it do? (Though, I do respect my mother to near revered status, but not 'as' God.)

All that I gather from your post is, "There are so many things people are not following, so why should 'I' spend time to know about vedas and such?". But my point is, we have to and can learn what ancient wisdom has to offer instead of resigning efforts to simply jumping to our own conclusions based on limited senses and experiences.

Close minded and bookish surely are not my characteristics... but yes, you are entitled to your opinion.

social service - theosophy/ religion are independent things. i dont believe u have to do the former to be even related to the latter. i see it as stupidity.

if mother teresa did it. it is her style. there is no obligation for others to follow the same.

people who read upanishads are human beings too. they can secual desire, get angry, spit on the road, eat masala dosa, scract their armpits, pick on their nose.

reading and knowing about upanishads doesn't really preclude you from being a human being otherwise. if during the process of learning they understand that using the word "bastard" etc is incorrect they they should stop it thats it.

for the sake of ur argument..is it fair if we conclude that people who use ..whatever.. "bastard" etc stop using that and then get into reading stuff and people who dont use it anyway..just read stuff.

my basic point to you was - if you give your thoery on God etc off-hand with 2 minutes of thought and say this is god. i am less likely to care/believe than a person who has read a lot and has more logic in words.

yues! education is important because it is also developed from somebody's real life experience. so somebody who is educated and also has real life experiences is a better teacher for me than just somebody who is going to talk about "laughter" "happiness" hugging and all that crap

@Uknowme: Hehe... I promised Bharath that I will not enter into an argument too. And I think I have kept it as much as possible. Hope everything will turn out well for you.

@Bharath(I spied your name on the blog somewhere :). Hope you don't mind me using it to address you)

"social service - theosophy/ religion are independent things"

Very true. This idea of social service associated with religion/spirituality is a modern concept of convenience and one which is NOT supported by any of the dvaita schools. Its not like they do not encourage social service, they just do it in a more... non-material.. way.

@Anamika:

Hmm... there is no simple answer to your question. It just started as a desire to search for answers to some questions which are beyond the reductionist logic of science. Time is not a problem at all... if you like what you are doing... like how people spend hours upon hours watching cricket matches. :P

just to assure you that i dont mean to underestimate the value of education , ... my mother tongue as many of the bloggers here is not english.... but i am all ready to accept with you that it is the education thay makes a person explore several beautiful things created by god.

hawkeye..i dont know how u figured me out of the 42000 visitors to your site... but i think i am unique among all your friends. i am honoured :-)

on a tangential note: it is considered by some that sankara was dated back to a few hundred ADs by the English on purpose and the actual date was more in the BCs .. just another unproven theory such as the Aryan invasion ..

The "dating" of Sankara's work is of great significance though, depending on how you look at it, considering that Plato theorized about Dvaita and Advaita in 300 BC ..

the works of Plato is of great significance to the development of spirituality in Christianity - as saints such as Thomas Aquinas (roughly around 1200 AD) extended Plato's theories (which were lost to the western world for nearly a millenium and got it back thanks to the Muslims) to Dualism, Non-Dualism and Monism.

I don't have much spiritual knowledge. If the Vishnu Sahasranama is just chanting a 1000 names of Vishnu, do YOU think it is a good thing to pursue? Is it because Bheeshma said and felt that way or do you know of other reasons. The reason I ask is because for a long time now, I have been thinking of chanting the VS but never quite came around to doing it, partly because of understanding slokas that carry a lot of meaning and messages relevant to me on a personal basis. I'd appreciate your thoughts on this. Thanks.AS

disclaimer: the key thing here is belief. so if you have belief things will flow logically. if you don't then you can just about question everything. there is no way i can alter/comment-on something as high-level as belief. thats purely personal.

/* If the Vishnu Sahasranama is just chanting a 1000 names of Vishnu, */

for some (or even many) the use of "just" would seem inappropriate. But you are entitled to your views. For those who think it adds value and is a big thing - it is worth their time/effort to do so.

/* do YOU think it is a good thing to pursue?*/

What I think really does not matter. I have never thought of myself (and almost all people I have interacted with) as people who are knowledgable/capable enough to formulate theories on God and approaches to God. I sort of glaze over when people say "this is what I think God is" and say a Rajinikanth like one-line common sense statement. To me that is someone excersing fundametal rights to talk and I don't object to it.

To me - What Bheeshma thinks and says matters a lot because (well for one he just doesnt throw a theory out for the fun of it while sleeping in his arrow bed).. he is known to be well read and wise (and there is a history behind his knowledge). That Vyasa chose to include this in his works is significant. (so this loops back to the "belief" part)

And in general i feel i am just learning and probably have miniscule knowledge about the whole thing. so while i am at this stage i really confirm first - develop knowledge - (if required) challenge status quo. so until "develop knowledge" phase isn't over, I do not make categorical conclusions about anything.

regarding your comment on personal relevance. so many things, which I initially thought were personally irrelvant became relevant. i was humbled by that. so in general i would decide what is relevant and what is not- very carefully.

Nice to see you are broadening your horizons beyond MASH, cricket and Aishwarya Rai, in that order. You are very close to becoming a member of the 'society':) Next, I am looking forward to your comments on Carnatic music. Recruiting marathon at W has drawn to a close, finally. Now, on to the finals.

Well, I have been reading the post & the ensuing comments with great interest. Since this is a 'declared' discussion I thought I will explain the distinction between Advaitam(AD) & Vishistadvaitam(VAD)using my paltry knowledge.....

Basically AD & VAD are two different schools of Vedanta. Before the differences, it has to be stressed that all schools of Vedanta advocate Self-Realisation as life's ultimate ideal and the different schools arose in an attempt to construct a consistent theory based on the Upanishads, Brahmasutras & The Bhagavadgita without internal contradictions.

The Differences arise in two main aspects:1. The nature of the Supreme Soul (in easy terms, God)and the ensuing epistemlology & metaphysics2. The path towards reaching the Supreme Soul(God) which is Self-Realisation.

Advaitam on 1. The Supreme Soul has no dualities and is without any qualities( NIRGUNAM ) and can be known & realised as a quality-less Abstract.Vishistadvaitam on 1. The Supreme Soul has no dualities and yet has qualities(attributes) by which we can know & realise it. Advaitam on 1. The world is issued forth from the Supreme Soul by Maya(variously interpreted as falsity, illusion, ignorance) but Maya itself is inexplicable.Vishistadvaitam on 1. The world and all the individual spirits in it are the attributes or qualities of the Supreme Soul & form the Supreme Soul's body.

Advaitam on 2. Self realisation can happen only by following the path of knowledge(jnana marga). Even if we follow the path of action(Karma marga) and the path of love(Bhakti Marga) eventually it should lead to jnanamarga before self realisation occurs.VAdvaitam on 2. Realisation can happen only through Bhakti. Knowledge by itself cannot lead to it. Karma marga(action) leads to jnanam(knowledge) and knowledge perfected, made steady & constant is Bhakti. Further V.advaitam says Man as a finite being cannot be perfect in action, knowledge or Bhakti, so the way to Self realisation (or realisation of the Supreme soul, which is the same) is by surrending one's self completely to God instead of relying on oneslf alone.(prapatti, Saranagati)

Within this, those who believe that the Lord will take care of us like a cat cares for its kitten by picking it up from danger & depositing it in a safe place, belong to the Tenkalai sect.Those wgo believe that we have to hold on to the Lord to be saved, like a monkey-kid holds on to it mother, belong to the Vadakalai sect.

These are the basic differences with various other differences arising from the above two. I hope it helped.

Mind is very restless, forceful and strong, O Krishna,it is more difficult to control the mind than tocontrol the wind ~ Arjuna to Sri Krishna Introduction The ancient (nearly 5000 years old) Indianphilosophy of keepiing mind and body for the wellbeing, has entered the managerial, medical andjudicial domain of the world. Today it has found itsplace as an alternative to the theory of modernmanagement and also as a means to bring back the rightpath of peace and prosperity for the human beings. Oneof the greatest contributions of India to the world isHoly Gita which is considered to be one of the firstrevelations from God. The Bhagavad-Gita is theessence of Vedic Literature and a complete guide topractical life. It provides “all that is needed toraise the consciousness of man to the highest possiblelevel.” , reveals the deep, universal truths of lifethat speak to the needs and aspirations of everyone.Arjuna got mentally depressed when he saw hisrelatives with whom he has to fight.( Mental healthhas become a major international public health concernnow). To motivate him the Bhagavad Gita is preached inthe battle field Kurukshetra by Lord Krishna to Arjunaas a counseling to do his duty while multitudes of menstood by waiting . It has got all the managementtactics to achieve the mental equilibrium and toovercome any crisis situation. The Bhagavad Gita canbe experienced as a powerful catalyst fortransformation. Bhagavad gita means song of theSpirit, song of the Lord. The Holy Gita has become asecret driving force behind the unfoldment of one'slife. In the days of doubt this divine book willsupport all spiritual search.This divine book willcontribute to self reflection, finer feeling anddeepen one's inner process. Then life in the world canbecome a real education—dynamic, full and joyful—nomatter what the circumstance. May the wisdom of lovingconsciousness ever guide us on our journey. What makesthe Holy Gita a practical psychology of transformationis that it offers us the tools to connect with ourdeepest intangible essence and we must learn toparticipate in the battle of life with rightknowledge. The Holy Gita is the essence of the Vedas,Upanishads. It is a universal scripture applicable topeople of all temperaments and for all times. It is a book with sublime thoughts and practical instructionson Yoga, Devotion, Vedanta and Action. It is profoundin thought and sublime in heights of vision. It bringspeace and solace to souls that are afflicted by thethree fires of mortal existence, namely, afflictionscaused by one’s own body (disease etc), those causedby beings around one (e.g. wild animals, snakes etc.),and those caused by the gods (natural disasters,earth-quakes, floods etc).

Mind can be one's friend or enemy. Mind is the causefor both bondage and liberation. The word mind isderived from man to think and the word man derivedfrom manu (sanskrit word for man). "The Supreme Lord is situated in everyone's heart, OArjuna, and is directing the wanderings of all livingentities, who are seated as on a machine, made of thematerial energy." There is no theory to be internalized and applied inthis psychology. Ancient practices spontaneouslyinduce what each person needs as the individual andthe universal coincide. The work proceeds throughintellectual knowledge of the playing field(jnanayoga), emotional devotion to the ideal(bhakti yoga)and right action that includes both feeling andknowledge(karma yoga). With ongoing purification weapproach wisdom. The Bhagavad Gita is a messageaddressed to each and every human individual to helphim or her to solve the vexing problem of overcomingthe present and progressing towards a bright future.Within its eighteen chapters is revealed a humandrama. This is the experience of everyone in thisworld, the drama of the ascent of man from a state ofutter dejection, sorrow and total breakdown andhopelessness to a state of perfect understanding,clarity, renewed strength and triumph. Introduction Management has become a part andparcel of everyday life, be it at home, in the officeor factory and in Government. In all organizations,where a group of human beings assemble for a commonpurpose, management principles come into play throughthe management of resources, finance and planning,priorities, policies and practice. Management is asystematic way of carrying out activities in any fieldof human effort. Its task is to make people capable of jointperformance, to make their weaknesses irrelevant, saysthe Management Guru Peter Drucker. It creates harmonyin working together - equilibrium in thoughts andactions, goals and achievements, plans andperformance, products and markets. It resolvessituations of scarcity, be they in the physical,technical or human fields, through maximum utilizationwith the minimum available processes to achieve thegoal. Lack of management causes disorder, confusion,wastage, delay, destruction and even depression.Managing men, money and materials in the best possibleway, according to circumstances and environment, isthe most important and essential factor for asuccessful management. Management guidelines from the Bhagavad Gita Thereis an important distinction between effectiveness andefficiency in managing. · Effectiveness is doing the right things. · Efficiency is doing things right. The general principles of effective management canbe applied in every field, the differences being morein application than in principle. The Manager'sfunctions can be summed up as: · Forming a vision · Planning the strategy to realise thevision. · Cultivating the art of leadership. · Establishing institutional excellence. · Building an innovative organisation. · Developing human resources. · Building teams and teamwork. · Delegation, motivation, and communication.

· Reviewing performance and takingcorrective steps when called for. Thus, management is a process of aligning people andgetting them committed to work for a common goal tothe maximum social benefit - in search of excellence. The critical question in all managers’ minds is howto be effective in their job. The answer to thisfundamental question is found in the Bhagavad Gita,which repeatedly proclaims that “you must try tomanage yourself.” The reason is that unless a managerreaches a level of excellence and effectiveness, he orshe will be merely a face in the crowd. Old truths in a new context The Bhagavad Gita,written thousands of years ago, enlightens us on allmanagerial techniques leading us towards a harmoniousand blissful state of affairs in place of theconflict, tensions, poor productivity, absence ofmotivation and so on, common in most of Indianenterprises today – and probably in enterprises inmany other countries. The modern (Western) management concepts of vision,leadership, motivation, excellence in work, achievinggoals, giving work meaning, decision making andplanning, are all discussed in the Bhagavad Gita.There is one major difference. While Westernmanagement thought too often deals with problems atmaterial, external and peripheral levels, the BhagavadGita tackles the issues from the grass roots level ofhuman thinking. Once the basic thinking of man isimproved, it will automatically enhance the quality ofhis actions and their results. The management philosophy emanating from the West,is based on the lure of materialism and on a perennialthirst for profit, irrespective of the quality of themeans adopted to achieve that goal. This phenomenonhas its source in the abundant wealth of the West andso 'management by materialism' has caught the fancy ofall the countries the world over, India being noexception to this trend. My country, India, has beenin the forefront in importing these ideas mainlybecause of its centuries old indoctrination bycolonial rulers, which has inculcated in us a feelingthat anything Western is good and anything Indian isinferior. The result is that, while huge funds have beeninvested in building temples of modem managementeducation, no perceptible changes are visible in theimprovement of the general quality of life - althoughthe standards of living of a few has gone up. The sameold struggles in almost all sectors of the economy,criminalisation of institutions, social violence,exploitation and other vices are seen deep in the bodypolitic. The source of the problem The reasons for thissorry state of affairs are not far to seek. TheWestern idea of management centres on making theworker (and the manager) more efficient and moreproductive. Companies offer workers more to work more,produce more, sell more and to stick to theorganisation without looking for alternatives. Thesole aim of extracting better and more work from theworker is to improve the bottom-line of theenterprise. The worker has become a hireablecommodity, which can be used, replaced and discardedat will. Thus, workers have been reduced to the state of amercantile product. In such a state, it should come asno surprise to us that workers start using strikes(gheraos) sit-ins, (dharnas) go-slows, work-to-ruleetc. to get maximum benefit for themselves from theorganisations. Society-at-large is damaged. Thus wereach a situation in which management and workersbecome separate and contradictory entities withconflicting interests. There is no common goal orunderstanding. This, predictably, leads to suspicion,friction, disillusion and mistrust, with managers andworkers at cross purposes. The absence of human valuesand erosion of human touch in the organisationalstructure has resulted in a crisis of confidence. Western management philosophy may have createdprosperity – for some people some of the time at least- but it has failed in the aim of ensuring bettermentof individual life and social welfare. It has remainedby and large a soulless edifice and an oasis of plentyfor a few in the midst of poor quality of life formany. Hence, there is an urgent need to re-examineprevailing management disciplines - their objectives,scope and content. Management should be redefined tounderline the development of the worker as a person,as a human being, and not as a mere wage-earner. Withthis changed perspective, management can become aninstrument in the process of social, and indeednational, development. Now let us re-examine some of the modern managementconcepts in the light of the Bhagavad Gita which is aprimer of management-by-values. Utilisation of available resources The first lessonof management science is to choose wisely and utilisescarce resources optimally. During the curtain raiserbefore the Mahabharata War, Duryodhana chose SriKrishna's large army for his help while Arjunaselected Sri Krishna's wisdom for his support. Thisepisode gives us a clue as to the nature of theeffective manager - the former chose numbers, thelatter, wisdom. Work commitment A popular verse of the Gitaadvises “detachment” from the fruits or results ofactions performed in the course of one's duty. Beingdedicated work has to mean “working for the sake ofwork, generating excellence for its own sake.” If weare always calculating the date of promotion or therate of commission before putting in our efforts, thensuch work is not detached. It is not “generatingexcellence for its own sake” but working only for theextrinsic reward that may (or may not) result. Working only with an eye to the anticipatedbenefits, means that the quality of performance of thecurrent job or duty suffers - through mental agitationof anxiety for the future. In fact, the way the worldworks means that events do not always respondpositively to our calculations and hence expectedfruits may not always be forthcoming. So, the Gitatells us not to mortgage present commitment to anuncertain future. Some people might argue that not seeking thebusiness result of work and actions, makes oneunaccountable. In fact, the Bhagavad Gita is full ofadvice on the theory of cause and effect, making thedoer responsible for the consequences of his deeds.While advising detachment from the avarice of selfishgains in discharging one's accepted duty, the Gitadoes not absolve anybody of the consequences arisingfrom discharge of his or her responsibilities. Thus the best means of effective performancemanagement is the work itself. Attaining this state ofmind (called “nishkama karma”) is the right attitudeto work because it prevents the ego, the mind, fromdissipation of attention through speculation on futuregains or losses. Motivation – self and self-transcendence It hasbeen presumed for many years that satisfying lowerorder needs of workers - adequate food, clothing andshelter, etc. are key factors in motivation. However,it is a common experience that the dissatisfaction ofthe clerk and of the Director is identical - onlytheir scales and composition vary. It should be truethat once the lower-order needs are more thansatisfied, the Director should have little problem inoptimising his contribution to the organisation andsociety. But more often than not, it does not happenlike that. (“The eagle soars high but keeps its eyesfirmly fixed on the dead animal below.”) On thecontrary, a lowly paid schoolteacher, or aself-employed artisan, may well demonstrate higherlevels of self-actualisation despite poorersatisfaction of their lower-order needs. This situation is explained by the theory ofself-transcendence propounded in the Gita.Self-transcendence involves renouncing egoism, puttingothers before oneself, emphasising team work, dignity,co-operation, harmony and trust – and, indeedpotentially sacrificing lower needs for higher goals,the opposite of Maslow. “Work must be done with detachment.” It is the egothat spoils work and the ego is the centrepiece ofmost theories of motivation. We need not merely atheory of motivation but a theory of inspiration. The Great Indian poet, Rabindranath Tagore(1861-1941, known as "Gurudev") says working for loveis freedom in action. A concept which is described as“disinterested work" in the Gita where Sri Krishnasays, “He who shares the wealth generated only afterserving the people, through work done as a sacrificefor them, is freed from all sins. On the contrarythose who earn wealth only for themselves, eat sinsthat lead to frustration and failure.” Disinterested work finds expression in devotion,surrender and equipoise. The former two arepsychological while the third is determination to keepthe mind free of the dualistic (usually taken to mean"materialistic") pulls of daily experiences. Detachedinvolvement in work is the key to mental equanimity orthe state of “nirdwanda.” This attitude leads to astage where the worker begins to feel the presence ofthe Supreme Intelligence guiding the embodiedindividual intelligence. Such de-personifiedintelligence is best suited for those who sincerelybelieve in the supremacy of organisational goals ascompared to narrow personal success and achievement. Work culture An effective work culture is aboutvigorous and arduous efforts in pursuit of given orchosen tasks. Sri Krishna elaborates on two types ofwork culture – “daivi sampat” or divine work cultureand “asuri sampat” or demonic work culture. · Daivi work culture - involvesfearlessness, purity, self-control, sacrifice,straightforwardness, self-denial, calmness, absence offault-finding, absence of greed, gentleness, modesty,absence of envy and pride. · Asuri work culture - involves egoism,delusion, personal desires, improper performance, worknot oriented towards service. Mere work ethic is not enough. The hardened criminalexhibits an excellent work ethic. What is needed is awork ethic conditioned by ethics in work. It is in this light that the counsel, “yogah karmasukausalam” should be understood. “Kausalam” means skillor technique of work which is an indispensablecomponent of a work ethic. “Yogah” is defined in theGita itself as “samatvam yogah uchyate” meaning anunchanging equipoise of mind (detachment.) Tilak tellsus that acting with an equable mind is Yoga. (Bal Gangadhar Tilak, 1856-1920, the precursor ofGandhiji, hailed by the people of India as "Lokmanya,"probably the most learned among the country'spolitical leaders. For a description of the meaningsof the word "Yoga", see foot of this page.) By making the equable mind the bed-rock of allactions, the Gita evolved the goal of unification ofwork ethic with ethics in work, for without ethicalprocess no mind can attain an equipoise. The guru, AdiSankara (born circa 800 AD), says that the skillnecessary in the performance of one's duty is that ofmaintaining an evenness of mind in face of success andfailure. The calm mind in the face of failure willlead to deeper introspection and see clearly where theprocess went wrong so that corrective steps could betaken to avoid shortcomings in future. The principle of reducing our attachment to personalgains from the work done is the Gita’s prescriptionfor attaining equanimity. It has been held that thisprinciple leads to lack of incentive for effort,striking at the very root of work ethic. To thecontrary, concentration on the task for its own sakeleads to the achievement of excellence – and indeed tothe true mental happiness of the worker. Thus, whilecommonplace theories of motivation may be said to leadus to the bondage or extrinsic rewards, the Gita’sprinciple leads us to the intrinsic rewards of mental,and indeed moral, satisfaction. Work results The Gita further explains the theoryof “detachment” from the extrinsic rewards of work insaying: · If the result of sincere effort is asuccess, the entire credit should not be appropriatedby the doer alone. · If the result of sincere effort is afailure, then too the entire blame does not accrue tothe doer. The former attitude mollifies arrogance and conceitwhile the latter prevents excessive despondency,de-motivation and self-pity. Thus both thesedispositions safeguard the doer against psychologicalvulnerability, the cause of the modem managers'companions of diabetes, high blood pressure andulcers. Assimilation of the ideas of the Gita leads us tothe wider spectrum of “lokasamgraha” (general welfare)but there is also another dimension to the work ethic- if the “karmayoga” (service) is blended with“bhaktiyoga” (devotion), then the work itself becomesworship, a “sevayoga" (service for its own sake.) Along with bhakti yoga as a means of liberation, theGita espouses the doctrine of nishkamya karma or pureaction untainted by hankering after the fruitsresulting from that action. Modern scientists have nowunderstood the intuitive wisdom of that action in anew light.

Scientists at the US National Institute of MentalHealth in Bethesda, found that laboratory monkeys thatstarted out as procrastinators, became efficientworkers after they received brain injections thatsuppressed a gene linked to their ability toanticipate a reward.The scientists reported that thework ethic of rhesus macaques wasn't all thatdifferent from that of many people: "If the reward isnot immediate, you procrastinate", Dr Richmond told LATimes. (This may sound a peculiarly religious idea but ithas a wider application. It could be taken to meandoing something because it is worthwhile, to serveothers, to make the world a better place – ed.) Manager's mental health Sound mental health is thevery goal of any human activity - more so management.Sound mental health is that state of mind which canmaintain a calm, positive poise, or regain it whenunsettled, in the midst of all the external vagariesof work life and social existence. Internal constancyand peace are the pre-requisites for a healthystress-free mind. Some of the impediments to sound mental health are: · Greed - for power, position, prestige andmoney. · Envy - regarding others' achievements,success, rewards. · Egotism - about one's own accomplishments.

· Suspicion, anger and frustration. · Anguish through comparisons. The driving forces in today's businesses are speedand competition. There is a distinct danger that theseforces cause erosion of the moral fibre, that inseeking the end, one permits oneself immoral means -tax evasion, illegitimate financial holdings, being“economical with the truth”, deliberate oversight inthe audit, too-clever financial reporting and so on.This phenomenon may be called as “yayati syndrome”. In the book, the Mahabharata, we come across a kingby the name of Yayati who, in order to revel in theendless enjoyment of flesh exchanged his old age withthe youth of his obliging youngest son for a thousandyears. However, he found the pursuit of sensualenjoyments ultimately unsatisfying and came back tohis son pleading him to take back his youth. This“yayati syndrome” shows the conflict betweenexternally directed acquisitions (extrinsicmotivation) and inner value and conscience (intrinsicmotivation.) Management needs those who practise what they preach “Whatever the excellent and best ones do, thecommoners follow,” says Sri Krishna in the Gita. Thevisionary leader must be a missionary, extremelypractical, intensively dynamic and capable oftranslating dreams into reality. This dynamism andstrength of a true leader flows from an inspired andspontaneous motivation to help others. "I am thestrength of those who are devoid of personal desireand attachment. O Arjuna, I am the legitimate desirein those, who are not opposed to righteousness," saysSri Krishna in the 10th Chapter of the Gita. In conclusion The despondency of Arjuna in thefirst chapter of the Gita is typically human. SriKrishna, by sheer power of his inspiring words,changes Arjuna's mind from a state of inertia to oneof righteous action, from the state of what the Frenchphilosophers call “anomie” or even alienation, to astate of self-confidence in the ultimate victory of“dharma” (ethical action.) When Arjuna got over his despondency and stood readyto fight, Sri Krishna reminded him of the purpose ofhis new-found spirit of intense action - not for hisown benefit, not for satisfying his own greed anddesire, but for the good of many, with faith in theultimate victory of ethics over unethical actions andof truth over untruth. Sri Krishna's advice with regard to temporaryfailures is, “No doer of good ever ends in misery.”Every action should produce results. Good actionproduces good results and evil begets nothing butevil. Therefore, always act well and be rewarded. My purport is not to suggest discarding of theWestern model of efficiency, dynamism and striving forexcellence but to tune these ideals to India'sholistic attitude of “lokasangraha” - for the welfareof many, for the good of many. There is indeed a moraldimension to business life. What we do in business isno different, in this regard, to what we do in ourpersonal lives. The means do not justify the ends.Pursuit of results for their own sake, is ultimatelyself-defeating. (“Profit,” said Matsushita-san inanother tradition, “is the reward of correctbehaviour.” – ed.) A note on the word "yoga". Yoga has two different meanings - a general meaningand a technical meaning. The general meaning is thejoining together or union of any two or more things.The technical meaning is “a state of stability andpeace and the means or practices which lead to thatstate." The Bhagavad Gita uses the word with bothmeanings.

M.P.Bhattathiri.

Let us go through what scholars say about Holy Gita.

"No work in all Indian literature is more quoted,because none is better loved, in the West, than theBhagavad-gita. Translation of such a work demands notonly knowledge of Sanskrit, but an inward sympathywith the theme and a verbal artistry. For the poem isa symphony in which God is seen in all things. . . .The Swami does a real service for students byinvesting the beloved Indian epic with fresh meaning.Whatever our outlook may be, we should all be gratefulfor the labor that has lead to this illuminatingwork."

"The Gita can be seen as the main literary support forthe great religious civilization of India, the oldestsurviving culture in the world. The presenttranslation and commentary is another manifestation ofthe permanent living importance of the Gita."

Thomas Merton, Theologian

"I am most impressed with A.C. Bhaktivedanta SwamiPrabhupada's scholarly and authoritative edition ofBhagavad-gita. It is a most valuable work for thescholar as well as the layman and is of great utilityas a reference book as well as a textbook. I promptlyrecommend this edition to my students. It is abeautifully done book."

Dr. Samuel D. Atkins Professor of Sanskrit, PrincetonUniversity

"As a successor in direct line from Caitanya, theauthor of Bhagavad-gita As It Is is entitled,according to Indian custom, to the majestic title ofHis Divine Grace A.C. Bhaktivedanta Swami Prabhupada.The great interest that his reading of theBhagavad-gita holds for us is that it offers us anauthorized interpretation according to the principlesof the Caitanya tradition."

"I have had the opportunity of examining severalvolumes published by the Bhaktivedanta Book Trust andhave found them to be of excellent quality and ofgreat value for use in college classes on Indianreligions. This is particularly true of the BBTedition and translation of the Bhagavad-gita."

Dr. Frederick B. Underwood Professor of Religion,Columbia University

"If truth is what works, as Pierce and the pragmatistsinsist, there must be a kind of truth in theBhagavad-gita As It Is, since those who follow itsteachings display a joyous serenity usually missing inthe bleak and strident lives of contemporary people."

"The Bhagavad-gita, one of the great spiritual texts,is not as yet a common part of our cultural milieu.This is probably less because it is alien per se thanbecause we have lacked just the kind of closeinterpretative commentary upon it that SwamiBhaktivedanta has here provided, a commentary writtenfrom not only a scholar's but a practitioner's, adedicated lifelong devotee's point of view."

Denise Levertov, Poet

"The increasing numbers of Western readers interestedin classical Vedic thought have been done a service bySwami Bhaktivedanta. By bringing us a new and livinginterpretation of a text already known to many, he hasincreased our understanding manyfold."

Dr. Edward C Dimock, Jr. Department of South AsianLanguages and Civilization University of Chicago

"The scholarly world is again indebted to A. C.Bhaktivedanta Swami Prabhupada. Although Bhagavad-gitahas been translated many times, Prabhupada adds atranslation of singular importance with hiscommentary."

"Srila Prabhupada's edition thus fills a sensitive gapin France, where many hope to become familiar withtraditional Indian thought, beyond the commercialEast-West hodgepodge that has arisen since the timeEuropeans first penetrated India."Whether the reader be an adept of Indian spiritualismor not, a reading of the Bhagavad-gita As It Is willbe extremely profitable. For many this will be thefirst contact with the true India, the ancient India,the eternal India."

Francois Chenique, Professor of Religious SciencesInstitute of Political Studies, Paris, France "It was as if an empire spoke to us, nothing smallor unworthy, but large, serene, consistent, the voiceof an old intelligence which in another age andclimate had pondered and thus disposed of the samequestions which exercise us" Emerson's reaction to the Gita

"As a native of India now living in the West, it hasgiven me much grief to see so many of my fellowcountrymen coming to the West in the role of gurus andspiritual leaders. For this reason, I am very excitedto see the publication of Bhagavad-gita As It Is bySri A.C. Bhaktivedanta Swami Prabhupada. It will helpto stop the terrible cheating of false andunauthorized 'gurus' and 'yogis' and will give anopportunity to all people to understand the actualmeaning of Oriental culture."

Dr. Kailash Vajpeye, Director of Indian Studies Centerfor Oriental Studies, The University of Mexico "The Gita is one of the clearest and mostcomprehensive one, of the summaries and systematicspiritual statements of the perennial philosophy ever to have been done"__________________________________________AldousHuxley

"It is a deeply felt, powerfully conceived andbeautifully explained work. I don't know whether topraise more this translation of the Bhagavad-gita, itsdaring method of explanation, or the endless fertilityof its ideas. I have never seen any other work on theGita with such an important voice and style. . . . Itwill occupy a significant place in the intellectualand ethical life of modern man for a long time tocome."

Dr. Shaligram Shukla Professor of Linguistics,Georgetown University

"I can say that in the Bhagavad-gita As It Is I havefound explanations and answers to questions I hadalways posed regarding the interpretations of thissacred work, whose spiritual discipline I greatlyadmire. If the aesceticism and ideal of the apostleswhich form the message of the Bhagavad-gita As It Iswere more widespread and more respected, the world inwhich we live would be transformed into a better, morefraternal place."

"When I read the Bhagavad-Gita and reflect about howGod created this universe everything else seems sosuperfluous."

Albert Einstein

"When doubts haunt me, when disappointments stare mein the face, and I see not one ray of hope on thehorizon, I turn to Bhagavad-gita and find a verse tocomfort me; and I immediately begin to smile in themidst of overwhelming sorrow. Those who meditate onthe Gita will derive fresh joy and new meanings fromit every day."

Mahatma Gandhi

"In the morning I bathe my intellect in the stupendousand cosmogonal philosophy of the Bhagavad-gita, incomparison with which our modern world and itsliterature seem puny and trivial."

Henry David Thoreau

"The Bhagavad-Gita has a profound influence on thespirit of mankind by its devotion to God which ismanifested by actions."

Dr. Albert Schweitzer

"The Bhagavad-Gita is a true scripture of the humanrace a living creation rather than a book, with a newmessage for every age and a new meaning for everycivilization."

Sri Aurobindo

"The idea that man is like unto an inverted tree seemsto have been current in by gone ages. The link withVedic conceptions is provided by Plato in his Timaeusin which it states 'behold we are not an earthly but aheavenly plant.' This correlation can be discerned bywhat Krishna expresses in chapter 15 ofBhagavad-Gita."

Carl Jung

"The Bhagavad-Gita deals essentially with thespiritual foundation of human existence. It is a callof action to meet the obligations and duties of life;yet keeping in view the spiritual nature and granderpurpose of the universe."

Prime Minister Nehru

"The marvel of the Bhagavad-Gita is its trulybeautiful revelation of life's wisdom which enablesphilosophy to blossom into religion."

Herman Hesse

"I owed a magnificent day to the Bhagavad-gita. It wasthe first of books; it was as if an empire spoke tous, nothing small or unworthy, but large, serene,consistent, the voice of an old intelligence which inanother age and climate had pondered and thus disposedof the same questions which exercise us."

Ralph Waldo Emerson

"In order to approach a creation as sublime as theBhagavad-Gita with full understanding it is necessaryto attune our soul to it."

Rudolph Steiner

"From a clear knowledge of the Bhagavad-Gita all thegoals of human existence become fulfilled.Bhagavad-Gita is the manifest quintessence of all theteachings of the Vedic scriptures."

Adi Shankara

"The Bhagavad-Gita is the most systematic statement ofspiritual evolution of endowing value to mankind. Itis one of the most clear and comprehensive summariesof perennial philosophy ever revealed; hence itsenduring value is subject not only to India but to allof humanity."

Aldous Huxley

"The Bhagavad-Gita was spoken by Lord Krishna toreveal the science of devotion to God which is theessence of all spiritual knowledge. The Supreme LordKrishna's primary purpose for descending andincarnating is relieve the world of any demoniac andnegative, undesirable influences that are opposed tospiritual development, yet simultaneously it is Hisincomparable intention to be perpetually within reachof all humanity."

Ramanuja

The Bhagavad-Gita is not seperate from the Vaishnavaphilosophy and the Srimad Bhagavatam fully reveals thetrue import of this doctrine which is transmigation ofthe soul. On perusal of the first chapter ofBhagavad-Gita one may think that they are advised toengage in warfare. When the second chapter has beenread it can be clearly understood that knowledge andthe soul is the ultimate goal to be attained. Onstudying the third chapter it is apparent that acts ofrighteousness are also of high priority. If wecontinue and patiently take the time to complete theBhagavad-Gita and try to ascertain the truth of itsclosing chapter we can see that the ultimateconclusion is to relinquish all the conceptualizedideas of religion which we possess and fully surrenderdirectly unto the Supreme Lord.

Bhaktisiddhanta Saraswati

"The Mahabharata has all the essential ingredientsnecessary to evolve and protect humanity and thatwithin it the Bhagavad-Gita is the epitome of theMahabharata just as ghee is the essence of milk andpollen is the essence of flowers."

Madhvacarya Yoga has two different meanings - a general meaningand a technical meaning. The general meaning is thejoining together or union of any two or more things.The technical meaning is “a state of stability andpeace and the means or practices which lead to thatstate." The Bhagavad Gita uses the word with bothmeanings. Lord Krishna is real Yogi who canmaintain a peaceful mind in the midst of any crisis."

Other Translations: Brahman is pure consciousness;Brahman is knowing; Brahman is intelligence

In the sentence, ‘Prajnanam Brahma’ or Consciousnessis Brahman, a definition of Reality is given. Thebest definition of Brahman would be to give expressionto its supra-essential essence, and not to describe itwith reference to accidental attributes, such ascreatorship etc. That which is ultimately responsiblefor all our sensory activities, as seeing, hearing,etc., is Consciousness. Though Consciousness does notdirectly see or hear, it is impossible to have thesesensory operations without it. Hence it should beconsidered as the final meaning of our mental andphysical activities. Brahman is that which isAbsolute, fills all space, is complete in itself, towhich there is no second, and which is continuouslypresent in everything, from the creator down to thelowest of matter. It, being everywhere, is also ineach and every individual. This is the meaning ofPrajnanam Brahma occurring in the AitareyaUpanishad.**

The Mahavakya, ‘Ayam Atma Brahma’ or ‘This Self isBrahman,’ occurs in the Mandukya Upanishad. ‘Ayam’means ‘this,’ and here ‘thisness’ refers to theself-luminous and non-mediate nature of the Self,which is internal to everything, from the Ahamkara orego down to the physical body. This Self is Brahman,which is the substance out of which all things arereally made. That which is everywhere, is also withinus, and what is within us is everywhere. This iscalled ‘Brahman,’ because it is plenum, fills allspace, expands into all existence, and is vast beyondall measure of perception or knowledge. On account ofself-luminosity, non-relativity and universality,Atman and Brahman are the same. This identificationof the Self with Absolute is not any act of bringingtogether two differing natures, but is an affirmationthat absoluteness or universality includes everything,and there is nothing outside it.**

In the Chandogya Upanishad occurs the Mahavakya,‘Tat Tvam Asi’ or ‘That thou art.’ Sage Uddalakamentions this nine times, while instructing hisdisciple Svetaketu in the nature of Reality. Thatwhich is one alone without a second, without name andform, and which existed before creation, as well asafter creation, as pure Existence alone, is what isreferred to as Tat or That, in this sentence. Theterm Tvam stands for that which is in the innermostrecesses of the student or the aspirant, but which istranscendent to the intellect, mind, senses, etc., andis the real 'I' of the student addressed in theteaching. The union of Tat and Tvam is by the termAsi or are. That Reality is remote is amisconception, which is removed by the instructionthat it is within one’s own self. The erroneousnotion that the Self is limited is dispelled by theinstruction that it is the same as Reality.**

In the sentence, ‘Aham Brahmasmi,’ or I am Brahman,the ‘I’ is that which is the One WitnessingConsciousness, standing apart form even the intellect,different from the ego-principle, and shining throughevery act of thinking, feeling, etc. ThisWitness-Consciousness, being the same in all, isuniversal, and cannot be distinguished from Brahman,which is the Absolute. Hence the essential ‘I’ whichis full, super-rational and resplendent, should be thesame as Brahman. This is not the identification ofthe limited individual ‘I’ with Brahman, but it is theUniversal Substratum of individuality that is assertedto be what it is. The copula ‘am’ does not signifyany empirical relation between two entities, butaffirms the non-duality of essence. This dictum isfrom the Brhadaranyaka Upanishad.**

Karma, Bhakti, and Jnana are but three paths tothis end. And common to all the three is renunciation.Renounce the desires, even of going to heaven, forevery desire related with body and mind createsbondage. Our focus of action is neither to save thehumanity nor to engage in social reforms, not to seekpersonal gains, but to realize the indwelling Selfitself. Swami Vivekananda (England, London; 1895-96 )

"Science describes the structures and processess;philosophy attempts at their explaination.----- When such a perfect combination of both science andphilosophy is sung to perfection that Krishna was, we have in this piece of work an appeal both to thehead annd heart. " ____________Swamy Chinmayanand onGita

I seek that Divine Knowledge by knowing whichnothing remains to be known!' For such a personknowledge and ignorance has only one meaning: Have youknowledge of God? If yes, you a Jnani! If not, you areignorant.As said in the Gita, chapter XIII/11, knowledge of Self, observing everywhere the object oftrue Knowledge i.e. God, all this is declared to betrue Knowledge (wisdom); what is contrary to this isignorance." Sri Ramakrishna . Maharishi calls the Bhagavad-Gita the essence ofVedic Literature and a complete guide to practicallife. It provides “all that is needed to raise theconsciousness of man to the highest possible level.”Maharishi reveals the deep, universal truths of lifethat speak to the needs and aspirations of everyone. Maharshi Mahesh Yogi The Gita was preached as a preparatory lesson forliving worldly life with an eye to Release, Nirvana.My last prayer to everyone, therefore, is that oneshould not fail to thoroughly understand this ancientscience of worldly life as early as possible in one’slife. --- Lokmanya Tilak I believe that in all the living languages of theworld, there is no book so full of true knowledge, andyet so handy. It teaches self-control, austerity,non-violence, compassion, obedience to the call ofduty for the sake of duty, and putting up a fightagainst unrighteousness (Adharma). To my knowledge,there is no book in the whole range of the world’sliterature so high above as the Bhagavad-Gita, whichis the treasure-house of Dharma nor only for theHindus but foe all mankind. --- M. M. Malaviya

I had a question that has been gnawing at me for some time now. When Krishna reveals his terrific wondrous form to Arjuna, how come Sanjaya is also able to see that? As it has been mentioned in the Gita itself Krishna tells Arjuna that he is able to see this form only because he has given Arjuna the divine eye. How is it then that Sanjaya is able to describe this form of Vishnu in his narration? I would really appreciate it if someone could clear my doubts.

I agree with R that "anuraga" pure love of God is also mentioned by Sri Krishna Chaitanya. The followers of such Raga mode of approach to the lord are called raganuga.Infact Gaudiya vaishnavism, GV (by Chaitanya) is preaching exactly that as highest realization. Having a personal relation with God. But it is abused by ISKCON and their dysfunctional way of life and by their mis interpretations of GV.

Life In General

The BSchool Journey

School & Childhood Related

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About Me

Hawkeye somehow managed to get educated, switch careers from engineering to business and secure gainful employment. He got employed because he failed to achieve his ultimate goal of becoming a house husband. He does not believe in luck but thinks he is the most unluckiest man in the world (read disclaimer). Such self-contradictory thoughts continue to separate the author from reality. He claims he can 'do humor' because he cant be taken seriously.Hawkeye is a nomad, a wanderer who has studied in more schools and lived in more places than he cares to remember. He has travelled to many many states within India and has seen almost all the important vacation spots. He constantly tries to bring in "I went to switzerland for my honeymoon" in unrelated conversations (like this one) and hopes to visit all the other countries in Europe. Loves to visit and learn historical information about Indian Temples. He is ramping up on the ancient metaphysical philosphy called Vishishta-Advaitha ( Qualified Non-Dualism) and loves to talk about it with anybody who claims to be an expert.